The way of (physical) sense-perception is the way of asses, O rider: have shame, O thou that art jostling (vying) with asses!

پنج حسی هست جز این پنج حس ** آن چو زر سرخ و این حسها چو مس‏

Besides these five (physical) senses there are five (spiritual) senses: those (latter) are like red gold, while these (physical) senses are like copper.

اندر آن بازار کایشان ماهرند ** حس مس را چون حس زر کی خرند50

In the bazaar where the people of the Last Congregation (on the Day of Judgment) are (purchasers), how should they buy the copper sense like (as though it were) the sense of gold?

حس ابدان قوت ظلمت می‏خورد ** حس جان از آفتابی می‏چرد

The bodily sense is eating the food of darkness; the spiritual sense is feeding from a Sun.

ای ببرده رخت حسها سوی غیب ** دست چون موسی برون آور ز جیب‏

O thou that hast borne the baggage of thy senses to the Unseen, put forth thy hand, like Moses, from thy bosom.

ای صفاتت آفتاب معرفت ** و آفتاب چرخ بند یک صفت‏

O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,

گاه خورشید و گهی دریا شوی ** گاه کوه قاف و گه عنقا شوی‏

Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.

تو نه این باشی نه آن در ذات خویش ** ای فزون از وهمها و ز بیش بیش‏55

In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more!

روح با علم است و با عقل است یار ** روح را با تازی و ترکی چه کار

The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?

از تو ای بی‏نقش با چندین صور ** هم مشبه هم موحد خیره‏سر

Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.

گه مشبه را موحد می‏کند ** گه موحد را صور ره می‏زند

Sometimes He causes the mushabbih (who regards the forms in which God is immanent) to become a muwahhid (who regards God under the aspect of pure transcendance); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).